Good Muslim, Bad Muslim: A Political Perspective on Culture and Terrorism. Mahmood Mamdani. Department of Anthropology and. U. MAHMOOD MAMDANI. Good Muslim, Bad Muslim: A Political Pers on Culture and Terrorism. ABSTRACT The link between Islam and terrorism became a. Mahmood Mamdani’s Good Muslim, Bad Muslim: America, the Cold. War and the Roots of Terror is a book about historical memory and politics. Mamdani hopes.
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It is an Islamic version of the Christian notion of “just war”. The object of spreading fear was to paralyze government.
The tendency of official America is to memorialize other peoples’ crimes and to forget its own – to seek a high moral ground as a pretext to ignore real issues. Contemporary “fundamentalism” is a modern project, not a traditional leftover.
The Islamic world had not seen an armed Jihad for centuries. Modernity in politics is about moving from exclusion to inclusion, from repression to incorporation. By including those previously excluded, we give those previously alienated a stake in things.
Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror
How, one may ask, does the literal reading of religious texts translate into hijacking, murder, and terrorism? Or, the same thing, that an Orthodox Jew is a potential terrorist and only a Reform Jew is capable of being tolerant of those who do not share his convictions? That perhaps is the real challenge today. The question msmdani responsibility for postwar reconstruction did not just arise as a moral question; it arose as a political question. I would like to conclude with the question of responsibility.
Instead, it habitually looks for a high moral pretext for inaction. By persuasion or force? The Nixon Doctrine had been forged towards the closing years of the Vietnam War but could not be implemented at that late stage – the doctrine that “Asian boys must fight Asian wars” – was really put into practice in Southern Africa. It is true that, unless we learn to forget, life will turn into revenge-seeking.
Do you convince others of the validity of your truth or do you proceed by imposing it on them? Conclusion I would like to conclude with the question of responsibility.
When I read this, or something like this, I wonder gkod this world of ours is after all divided into two: First, it drooled at the prospect of uniting a billion Muslims around a holy war, a Crusade, against the evil empire.
Perhaps no other society paid a higher price for the defeat of the Muslimm Union than did Afghanistan. But now the CIA was determined to create one. Just as, in another context, the Israeli intelligence created Hamas as an alternative to the secular PLO. But in the other part of the musoim, it stands for habit, for some kind of instinctive activity, whose rules are inscribed in early founding texts, usually religious, and museumized in early artifacts?
It could not find a Prince. In what follows, I would like to offer you a perspective on contemporary terrorism from an African vantage point. Afghanistan was a brutalized society even before the present war began.
We are now told to give serious attention to culture. After that, it seems they just conform to culture. In practice, it translated into a US decision bxd harness, or even to cultivate, terrorism in the struggle against regimes it considered pro-Soviet. To understand the question of who bears responsibility for the present situation, it will help to contrast two situations, that after the Second World War and that after the Cold War, and compare how the question of responsibility was understood and addressed in two different contexts.
Transcript: Mahmood Mamdani on Good Muslim, Bad Muslim | Jul 03, |
This was not a backwater family steeped in pre-modernity, but a cosmopolitan family. By doing so, we broaden the bounds of lived community, and of lived humanity. Terrorism is not a cultural residue in modern politics. Even muelim you should claim to know what is good for humanity, how do you proceed?
Transcript: Mahmood Mamdani on Good Muslim, Bad Muslim | Jul 03, 2006
I remain deeply skeptical that we can read people’s political behavior from their religion, or from their culture. Are there really two meanings of culture? Instead of dismissing history and politics as does culture talk, I suggest we place cultural debates in historical and political contexts. As different factions fought over the liberated country – the Northern Alliance against the Taliban – they shelled and destroyed their own cities with artillery.
Mahmood Mamdani: Good Muslim, Bad Muslim — An African Perspective
In one of these articles, Eqbal distinguished between two broad traditions in the understanding of Jihad. Their terrorism was of a type Africa had never seen before. The Durban conference was about major crimes of the past, about ,uslim, and xenophobia, and related crimes. This is why prosperity, and not adversity, is the real litmus test of how we define community.